Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Al-Shaʿbī for his part would transmit ḥadīths in paraphrase, whereas al-Qāsim, Ibn Sīrīn, and Rajāʾ ibn Ḥaywah were careful to preserve every word exactly as they had received it.

Khārijah ibn Muṣʿab, reporting from Ibn ʿAwn, from Muḥammad, said: “I have never seen any of the black-haired—meaning the ordinary people—more learned in jurisprudence than the people of Kūfa, though they are somewhat quick-tempered.”

Muḥammad ibn Jarīr al-Ṭabarī said: “Ibn Sīrīn was a jurist, a scholar, scrupulously God-fearing, refined in manners, prolific in ḥadīth, and utterly truthful. The scholars and men of virtue have borne witness to this; he is an authoritative proof.”

Ḥammād ibn Zayd narrated from Ayyūb that Muḥammad (Ibn Sīrīn) said, “This knowledge is part of the religion, so look carefully from whom you take your religion.” (1)

Al-Faḍl ibn Muḥammad al-Shaʿrānī related: ʿAmr ibn ʿAwn told us, Hushaym told us, Manṣūr ibn Zādhān told us, from Ibn Sīrīn, who said: “Abū Qatādah once lodged with us. While he was on our roof—there were 10 of us, all children of Sīrīn—a star shot across the sky. We followed it with our eyes, whereupon Abū Qatādah forbade us to do that.”

Shuʿayb ibn al-Ḥabḥāb said: “I asked Ibn Sīrīn, ‘What is your view on listening to the people of heretical desires?’ He replied, ‘We do not listen to them—none whatsoever.’ ”

Al-Ḥākim reported: ʿUmar ibn Jaʿfar al-Baṣrī told us, al-Ḥasan ibn Ṣāliḥ al-Ahwāzī at Baṣra told us, Sulaymān al-Shādhakūnī told us, Ibn ʿUlayyah told us, from Ibn ʿAwn, from Muḥammad ibn Sīrīn:

“A man would narrate something to him and he would not turn toward him, saying, ‘I am not accusing you, nor the person from whom you heard it; but I do suspect the one between the two of you.’ ”

Sulaymān added, “The lie attaches to the one who fabricated the ḥadīth against the Messenger of Allah, peace and blessings be upon him.”

(1) See Ibn Saʿd, vol. 7, p. 194; Abu Nuʿaym, Hilyat al-awliyaʾ, vol. 2, p. 278; Muslim, Sahih, vol. 1, p. 14, Introduction, chapter entitled “Clarifying that the isnad is part of the religion and that narration is accepted only from trustworthy transmitters.”
وَالشَّعْبِيُّ: يَأْتُوْنَ بِالحَدِيْثِ عَلَى المَعَانِي، وَكَانَ القَاسِمُ، وَابْنُ سِيْرِيْنَ، وَرَجَاءُ بنُ حَيْوَةَ: يُقَيِّدُوْنَ الحَدِيْثَ عَلَى حُرُوْفِهِ. خَارِجَةُ بنُ مُصْعَبٍ: عَنِ ابْنِ عَوْنٍ، عَنْ مُحَمَّدٍ، قَالَ: مَا رَأَيْتُ سُوْدَ الرُّؤُوْسِ أَفْقَهَ مِنْ أَهْلِ الكُوْفَةِ، إِلاَّ أَنَّ فِيْهِم حِدَّةً. قَالَ مُحَمَّدُ بنُ جَرِيْرٍ الطَّبَرِيُّ: كَانَ ابْنُ سِيْرِيْنَ فَقِيْهاً، عَالِماً، وَرِعاً، أَدِيْباً، كَثِيْرَ الحَدِيْثِ، صَدُوْقاً، شَهِدَ لَهُ أَهْلُ العِلْمِ وَالفَضْلِ بِذَلِكَ، وَهُوَ حُجَّةٌ. حَمَّادُ بنُ زَيْدٍ: عَنْ أَيُّوْبَ: قَالَ مُحَمَّد: إِنَّ هَذَا العِلْمَ دَيْنٌ، فَانْظُرُوا عَمَّنْ تَأْخُذُوْنَ دَيْنَكُم (١) . الفَضْلُ بنُ مُحَمَّدٍ الشَّعْرَانِيُّ: حَدَّثَنَا عَمْرُو بنُ عَوْنٍ، حَدَّثَنَا هُشَيْمٌ، حَدَّثَنَا مَنْصُوْرُ بنُ زَاذَانَ، عَنِ ابْنِ سِيْرِيْنَ، قَالَ: نَزَلَ بِنَا أَبُو قَتَادَةَ، فَبَيْنَا هُوَ عَلَى سَطْحٍ لَنَا - قَالَ: وَنَحْنُ عَشْرَةٌ مِنْ وَلَدِ سِيْرِيْنَ - فَانْقَضَّ كَوْكَبٌ مِنَ السَّمَاءِ، فَأَتْبَعْنَاهُ أَبْصَارَنَا، فَنَهَانَا أَبُو قَتَادَةَ عَنْ ذَلِكَ. وَعَنْ شُعَيْبِ بنِ الحَبْحَابِ: قُلْتُ لابْنِ سِيْرِيْنَ: مَا تَرَى فِي السَّمَاعِ مِنْ أَهْلِ الأَهْوَاءِ؟ قَالَ: لاَ نَسْمَعُ مِنْهُم وَلاَ كَرَامَةً. الحَاكِمُ: حَدَّثَنِي عُمَرُ بنُ جَعْفَرٍ البَصْرِيُّ، حَدَّثَنَا الحَسَنُ بنُ صَالِحٍ الأَهْوَازِيُّ بِالبَصْرَةِ، حَدَّثَنَا سُلَيْمَانُ الشَّاذَكُوْنِيُّ، حَدَّثَنَا ابْنُ عُلَيَّةَ، عَنِ ابْنِ عَوْنٍ، عَنْ مُحَمَّدِ بنِ سِيْرِيْنَ: أَنَّهُ كَانَ يُحَدِّثُهُ الرَّجُلُ، فَلاَ يُقْبِلُ عَلَيْهِ، وَيَقُوْلُ: مَا أَتَّهِمُكَ، وَلاَ الَّذِي يُحَدِّثُكَ، وَلَكِنْ مَنْ بَيْنَكُمَا أَتَّهِمُهُ. قَالَ سُلَيْمَانُ: إِنَّمَا يَقَعُ الكَذِبُ بِالَّذِي وَضَعَ الحَدِيْثَ عَلَى رَسُوْلِ اللهِ ﷺ.
(١) انظر ابن سعد ٧ / ١٩٤ والحلية ٢ / ٢٧٨ ومسلم ١ / ١٤ في المقدمة في باب بيان أن الإسناد من الدين وأن الرواية لا تكون إلا عن الثقات.

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